Wednesday, 15 February 2012

Sermon On holistic mission

Topic: Global Holistic Youth Mission
         This sermon is make active the youths in the spiritual level to make them perfect in Christ and make them equip for global mission. If youths want to be involved in ministry they should be strong in their personal spiritual life. As in the epistle of first john “Youth should be strong in Christ” .This sermon is a holistic path guide in the biblical perspective which involves characteristics and requirements, objectives in youth fellowship, youth ministry.
1.    Each Youth Fellowship is required:
A.   to have regular Christian fellowship meetings.
B.   To have regular Bible studies/Bible quizzes.
C.   To have regular Retreats, camping, conventions and outreaching.
D.   To encourage church worship attendance by members.
E.  To encourage the training in personal responsibility and discipline leading to Christian standard of behavior and community service.
F.   To uphold the spirit of Christian faith, trust and love this leads to Christian academic, social, cultural and vocational development of each members.
2.    Each Youth Fellowship must work within the standard constitution produced and distributed by the church. The leaders and members of Youth Fellowships are expected:-
a.    To meet the Youth Fellowship objectives and to satisfy all programmed requirements established by the Church through the congregations and the Youth Fellowship Meeting;
b.    To develop and maintain the Youth Fellowship as a body based on Christian values, attitudes and beliefs;
c.    To develop and maintain a closer relationship between the Congregation, Circuit and Region, and of the general community within which it operates;
d.    To develop and produce Christian leaders;
e.    To promote further development and acceptance of courses and programmers designed to:-
I.    Enable members to develop as fully as possible in every part of his/her life physically, mentally, spiritually and socially.
ii.    Develop responsible and moral attitudes in members towards their work, people, environment and the society.
f.    To live a Christian life based on the teaching and life of the Lord Jesus Christ.
The concern about young people was repeatedly expressed by the discussion groups in all levels of the Church. As a result of Youth Ministry is a major priority. Particular attention is needed in Leadership training co-coordinating structures and financial support. Encouragement is given for programmers which lead to Integral Human Development of young people, through a variety of holistic activities. The overall aim of the programmer is to encourage renewal and growth. The Church Youth Ministry places a very strong emphasis on three (3) major areas of youth functions:-
a.    Pastoral Functions.
b.    Professional Functions.
c.    Administrative Functions.
So the church develops the youth programmers basically based on major areas mentioned above in relation to both National and Provincial Government reform policies, functions and responsibilities.
a.    Pastoral Functions:
I.    Spiritual Help: The Youth Co-coordinator should aim to encourage and promote the spiritual growth and maturity of leaders and members of Youth Fellowship Groups. E.g.: By organizing leader’s fellowship, camps, retreats, etc. Leaders can only give their best, when they are at peace with themselves and others and see meaning, purpose and fulfillment in life and in their work.
ii.    Visiting Youth Fellowship Groups: The Youth Co-coordinator should attempt to visit youth groups regularly in order to give leaders a chance to discuss their personal problems with them when they do to feel free to do so with their committee members or their patrons.
b.    Professional Functions:
i.    United Church Youth Objectives: The Youth Co-coordinator has the critical task of helping to clarify, develop and implement the Church Youth aims and objectives. This means preparing discussion papers, conference materials, seminars, week-end camps, workshops, discussion groups for the youth leaders and members.
ii.    Assisting with Study Materials and Programmers: The Youth Co-coordinator should present new approaches and ideas to youth leaders. This means that he or she must be aware of the latest changes and developments in youths’ programmers and directives.
iii.    Meeting Other Youth Co-coordinators: The Youth Co-coordinator should meet regularly with other Youth Co-coordinators, youth leaders and youth committee members.
c.    Administrative Functions:
I.    Represent the Church: To act as the Church official represents Can Youth Committees of the Government.
ii.    Assist congregations by initiating, establishing and ensuring the smooth running of youth fellowship groups in his/her respect responsibility.
iii.    Gather Information about the Youth Fellowship Groups: Collect and collate relevant information about Youth Fellowship groups.
iv.    Complaints: Investigate complaints made against the Church Youth Groups and Committees. Presenting the Church’s case wherever and whenever necessary.
v.    Correspondence: Maintain the necessary correspondence associated with these administrative functions.
vi.    Supplies: Distribute supplies to Youth Fellowship Groups.
vii. Maintain efficiency in the office of the Youth Co-ordinator.Proper filing system should be maintained.
Preparing and submitting Annual Reports of the Youths’ Work to the Youth Committee.
Young people of today cannot witness and give rise to their hopes for the future for better things to happen if there is no togetherness. Gathering and witnessing are part and parcel of the same thing because we cannot be real witnesses if there is no sense of belonging of one another - we must witness in solidarity of the world. The midsts of all these both young and old, rich and poor, male and female have been called to affirm their faith in the gospel together. Through the spirit a new community is being gathered out of the dispersion and hospitality of nations of different races and religious and ages. We need to discover new and fresh ways of living and witnessing our universal calling - there is a need to act as one body.
                  Having drawn our attention to some of the issues raised in relation to    youth and society, youth of the past and today, let us integrate them in the Church Principles on how we could tackle the problems. In so doing I have made an attempt by the sermon. Young people are entrusted to bring Christ to their friends. Bringing them to Christ could have given them a greater gift. With this in mind the youth should bring Christian values to all they do, this is economic development, political recreational and cultural activities.
            May god help all the youths should become efficient for Christ, God bless you.
Sermon 2
Greetings in the Name of our Lord and Jesus Christ.
This sermon is to define women’s missions in bible and in the current global mission. The outstanding woman in the Gospels is unquestionable the Mary. She is praised for who she is, not because of her famous son. She is an outstanding example of faith, courage, obedience and intelligence. Women are among the disciples and these women carry a leadership role (particularly in finance). Mary and Martha are held up as outstanding examples of discipleship. Luke 8: 1-3, Matt 12: 49-50. Women in the genealogies and in the birth stories make clear that Jesus came as a savior of all people – both men and women. Matt 1:1-11. Jesus demonstrates a deep, compassionate concern for all women – both saints like Martha and Mary, and sinners like the woman in the house of Simon. Luke 7: 35-51. Jesus’ teachings are often specially shaped for women to understand and to identify with. He often uses female images or chooses illustrations out of the life of women. Many of his parables are double parables. One part is taken out of the life of men and the second from the life of women. On Easter morning, Mary is told to instruct the disciples about the resurrection. John 20: 16ff. The women’s resources for discipleship are by the command of Jesus, left in their hands and under their authority. John 12: 1-8. No case is found in the Gospels of male authority over the female in the fellowship of believers. The twelve do have a leadership role, but the fact of their being male is best seen as a symbol of the New Israel, not as a symbol of the superiority of men over women. Women in general Women in general share equally in all aspects of the life of the New Community. In Christ there is no more ‘male and female’ (Galatians 3: 28) in the apostolic band they labored together as equals. Women were apostles, teachers, prophets, and heads of churches, deacons and ‘widows’. Women suffered with the men as members and as leaders. Women led and participated fully in the worship services. Women were told to be silent when they disrupted public worship or taught heresy. Equal rights are affirmed in the marital relationship which is seen as good.
The husband and wife are called on to be mutually subordinate to each other (the husband offers serving love and the wife allows her husband a leadership role). The two become one in body and spirit like Christ and the Church They are joint heirs of the gift of eternal life. Husband and wife defer to and serve the other, but what is for the family is transferred to the church in some present-day teaching. The only man the New Testament asks a woman to defer to is her husband. The principle, for the family only in Ephesians Chapter 5. Leadership in the Christian community is on the basis of spiritual gifts. To this I would add calling. It might be helpful to conclude this paper with one or two examples of the way in which tradition and traditional interpretation of Scripture have obscured the Scripture itself. Let us look at Romans 16: 1, & 2. Diakonia according to Acts 6: 2 & 4 can refer to the ministry of tables and to the ministry of the word. In the RSV, Phoebe is described as a helper. However, the Greek word prostates means patroness, in authority over. Phoebe has been in authority over many and over Paul as well. When he went to her local church he accepted her authority. In Romans 16: 7, we read in the RSV, ‘Greet Andronicus and Junias, my kinsmen and my fellow prisoners; they are men of note among the apostles.’ The Greek uses the word notable but does not use the word men. Andronicus is clearly a man’s name but Junias, until the sixth century, was a woman’s name.
There was no s. The name was Junias not Junias. They were a Christian couple like Aquila and Priscilla. The Byzantine monks added the s and the tradition that these were both men have persisted. If Junias is really not only an apostle but outstanding among the apostles this may say something to the church today about the ministry of women. If evangelicals are unwilling to examine or re-examine texts like these in the original, then Bailey is right in saying that we put our traditional interpretations above scripture. In Acts 18: 24-26 we have a woman teaching theology, not just to a man but to a famous preacher. Some will argue that this was in private and this is different from public teaching.
The Magnificent in Luke Chapter 1 makes Mary the teacher of the whole church. In John 20: 16 the Greek term used indicates an official message. The Jews said that the witness of a woman is not reliable, but Jesus makes a woman his official messenger of the resurrection. Women in World Mission: Purity, Motherhood, and Women’s Well-Being An expert in the history of women in missions, Dr. Robert summarizes her knowledge in a few pages to give an excellent summary of their unique contributions. By and large, women missionaries have elucidated “the meaning of mission as service,” for they have “concentrated largely on lifestyles of service and personal relationships as the way to spread the gospel.” Dr. Robert uses Annalena Tonelli’s life as a paradigmatic example of such missionary life and work. Purity: Thousands of women have chosen a life of celibacy as the best means of expressing their love for God and other people, sacrificing family life and all that goes with it. “Paradoxically, the choice of celibacy bestowed upon women gender neutrality that allowed them to overcome the normal expectations of and limitations on women’s roles in traditional societies.” From the wealthy women in Roman society who devoted themselves and their resources to the poor and to the church, to the order of deaconesses in the early church, to the highly-organized societies for celibate women in the Roman Catholic Church over the centuries, these women have gained independence over their own bodies and the roles and responsibilities usually signed to them. In doing so, they have gained freedom to serve without distraction.
Motherhood: Many celibate women have been able, nevertheless, to attain the status of “motherhood” through the love which they have lavished on other women and children in their host cultures. Furthermore, the married Protestant women missionaries not only served as mothers in their own homes, but reached out to share God’s love with local women and children and, like their celibate counterparts, found themselves regarded as “mothers” of many “children” besides their own offspring.
Two things stand out, at least to me: First, they way those women were able to penetrate the closed social systems that kept more than half the population from hearing the gospel from male missionaries. And second, the tremendous work those women missionaries have done to rescue widows, orphans, and others at the margins of society.
Topic; Global Poverty and God’s Mission:
“He has showed you, O mortal, what is good and what does the Lord require of you? To act justly, to love mercy and to walk humbly with your God.”—Micah 6:8 the earth is the Lord’s and all that are in it. God is the creator of all and all belongs to him. This is God’s world! Every human being is made in God’s image and carries a sacred dignity and immeasurable worth. Human beings are infinitely precious to God. Disciples of Christ are on a journey of learning how to view people and love people the way that God does. Human beings, placed in a rich and fruitful garden, were commissioned from the very beginning with the task of working and caring for creation and their fellow creatures. The origins of all human governance and all service to neighbor can be theologically located in this original commission.
9 Human sin has marred every aspect of creation, severing us from God, from our fellow creatures, and from the creation itself. Sin is individual and social, personal and structural. Humans sin and are also embedded in a fallen world characterized by sinful conditions, realities, and structures. Every day we struggle against the sin around us, between us, and within us. Even our best efforts to wriggle free of sin are undertaken by sinful people under conditions of sin. Poverty is one disastrous aspect of human sin. Emerging from a variety of conditions and causes, poverty manifests itself in dignity-stripping and life-destroying realities of all types—including hunger, disease, sexual exploitation, lack of education, and premature death—and the misery and hopelessness that follow. Poverty violates right relationships among human beings and with God. Poverty is harmful. Poverty is violence against the poor. Poverty is systemic injustice. Poverty is an affront to God. In the coming kingdom of God, poverty along with other such affronts to God will be defeated. God’s intent for shalom, for bountiful harvests peaceably enjoyed by all, will finally come to universal fruition. Ending poverty is part of the reign of God and therefore part of the mission of God in the world. Jesus came “preaching the good news of the kingdom” (Mark 4:23). By his ministry, sacrificial death, and resurrection Jesus inaugurated the kingdom of God as an already/not yet reality. Jesus has conquered sin and death (Romans 8:2), yet the world does not yet manifest that reality. The church is a community of disciples already beginning to embody God’s reign. Creating faith communities in which poverty is reduced or eliminated among us is one aspect of that incarnation of God’s kingdom. So are efforts on the part of the church to reduce poverty beyond us, outside our membership. Everything Christians do in relation to poverty we must do from within a clearly ecclesial identity as the people of God in the body of Christ. The church is a disciple-making community
10 whose members advance the reign of God in all aspects of their lives, which includes action to end poverty within and beyond our faith communities. As Christians committed to the authority of Scripture and committed participants in the body of Christ, we believe that Jesus requires his disciples to love, serve, and empower people in poverty both within the family of faith and beyond. Those of us gathered here in Wheaton serve in churches and organizations devoted to the fight against poverty. We are grateful to God for the growing evangelical embrace of caring for the poor as a central Kingdom concern, as evidenced by increased support for ministries among the poor, and increased advocacy for policies that alleviate poverty. We reaffirm that active concern for the poor is a non-negotiable aspect of Christian discipleship. Gathered here, we want to extend this commitment to resist poverty. We affirm that one aspect of Christian discipleship in relation to the poor is our role as citizen-advocates for government foreign assistance to the poor. We affirm that governments have an important role to play in the protection and development of people. As an expression of our love for others, especially the poor, we seek maximum effectiveness of foreign assistance and related policies, on behalf of those people whose protection and development is the claimed objective of such efforts.
Biblical Affirmations the entirety of the biblical witness is relevant as Christians consider the particular role of government as it pertains to the poor. In general, this is an underdeveloped dimension of Christian theological reflection. Beyond the scriptural texts
we have alluded to in the last section, we name the following themes and texts as most relevant and significant: Exodus 2 clearly depicts a God who hears and responds with
11 compassion to the moans and misery of suffering people. God undertakes the deliverance of this hungry, suffering, victimized people and does so in partnership with human beings acting in response to his call. It is relevant that Moses first appeals to the Egyptian government on behalf of the exploited Jewish people before finally leading the Hebrews on a God-ordained escape from Egypt. Old Testament law and the principles behind it express consistent and deep divine concern for the poor and the systems that keep or make people poor. This alternative way of structuring society stands as an enduring witness to all societies about God’s way of looking at how society should be structured. Deuteronomy 4:5-8 suggests that these laws for Israel were to be a testimony to other nations and not just legislation for Israel. This allows us to look at these laws (cf. Dt. 15:1-15, Dt. 26:5-15, Lev. 25) as possibly paradigmatic for our own nation or any nation. Ezekiel 26-28 offers an oracle against Tyre, a great sea-trading power which is accused by the prophet of a great arrogance grounded in the wealth gained from unjust trade carried out in greed and violence. This attunes us to pay attention to trade policies and not just foreign assistance. More broadly, both the Old and New Testaments condemn the nations of the world for their cruelty toward other human beings. The prophets consistently and repeatedly denounce economic injustice and lack of concern for the poor, speaking both to government and to the people (Isa. 32:7, Ezek 16:49, 22:29;
Am. 4:1-3, 8:4-7). Micah 6 is a powerful but not singular example of texts which state that doing justice and mercy toward the poor is fundamental to what God requires of those who would claim to love and worship him. Psalm 72, Jeremiah 22, and Proverbs 31:8-9 speak to the role and responsibility of government leaders in caring for the poor, with suggestions of responsibility outside of their own
12  people, at least where their government has sufficient power to impact the poor of other countries. Isaiah’s praise of the policies of Cyrus (Isa 45) points to the possibilities of at least a relatively benevolent world power bringing good rather than harm to peoples under its dominance. These texts also point to the mysterious way in which God might work through states and their leaders even when those leaders do not know or acknowledge God. Nehemiah 1-2 offers the important account of how the faithful Nehemiah responded to the generous permission, protection, and provision made available through Cyrus to the Jewish people and led the Jews to make use of these opportunities to lift the Jewish people out of poverty, insecurity, and injustice.
Becoming committed to the kingdom of God introduces Christians into a new polity, a new, international community of fellow kingdom citizens (cf. 1 Pt. 1:1). Christian advocacy related to government foreign assistance and other related policies in our own home countries is one way of serving our sisters and brothers in other lands. The collection of the offering for international famine relief among the New Testament churches (cf. 2 Cor. 8-9) is one example of aid that crosses borders. Jesus calls his followers to love the Lord unreservedly and their neighbors as themselves (Mt 22:39-40). He warns his listeners that the nations (peoples, perhaps even governments) will be held accountable for the way they have treated their neighbors, again, the neediest in particular (Mt 25:31-46). And in his parable of the Good Samaritan he teaches us that we must “prove neighbor” to those most in need around us (Luke 10:25-37). We cannot escape these responsibilities. Romans 13:1-7 dovetails with Psalm 72 in its emphasis on the role of government in preventing the victimization of others; for Psalm 72, the concern is the powerless poor and needy. Romans 13 also offer suggestive possibilities in terms of its broad emphasis on government’s role as a “minister” or servant
13  for the good, whether or not it acknowledges this responsibility or its source.
An appropriately empowered understanding of Christian citizenship in a liberal democracy reminds us that we are citizens, not subjects, and that we have a stake, role, and responsibility in the actions of government. Indeed, as Christians we are just as free as anyone else (and even more responsible, because of our accountability to God) to advocate for just, generous, effective, and fair government foreign assistance and related policies. Paul himself used the very limited powers of his own Roman citizenship in order to advance the mission of God in the world (cf. Acts 21-26). Those of us who have been privileged with citizenship, wealth, and power, sometimes at the expense of others, can and must leverage that privilege in our own context. The book of Revelation teaches that all nations will be included in the worshipping throng, redeemed by Christ to reign in God’s fulfilled kingdom (5:9-10, 7:9). Every nation has something splendid and glorious to contribute to God’s kingdom (21:24-26), where the nations will finally experience
healing (22:2). Since God values and cares equally about all nations, so should we. Once Christians engage government in foreign assistance and policy advocacy we enter a complex world that requires expertise we have often lacked. We need to become fully informed about not just the resources devoted to foreign assistance but the efficacy and quality of particular foreign assistance strategies, recognizing that these may vary dramatically in different countries and at different times. We must follow the data where they lead and
14 support those efforts that are effective, sustainable, empowering, and dignifying for the recipients. We acknowledge that foreign assistance is not an end in itself and our goal is to move beyond the need for foreign assistance whenever possible. Christians need to become fully informed about the particularities of their country’s trade, agricultural, military, environmental, and foreign policies and the impacts on the poor around the world. Because of the enormous complexity of these issues, and differences in perspective based on social location, our assessment of these matters will always be partial and fragmentary.
We agree that Christian activity for and with the poor must remain an ongoing aspect of Christian discipleship no matter what governments do. We agree that even if church-related
17 groups receive government funds to serve the poor we must never become subservient to government, and must be willing at any moment to refuse such funds if conscience requires it. However, we also agree that advocacy related to foreign assistance and other aspects of government policy is an appropriate expression of our Christian discipleship, and that partnerships with government are both possible and necessary
Under many circumstances. When the church acts and speaks corporately in political advocacy, it should do so in a nonpartisan way. This is, of course, a legal requirement, but it can also be grounded in a biblical understanding of the church as a place where those with diverse political (and other) views can experience unity
in Christ, without requiring uniformity. In Christian terms, such advocacy can be seen as an expression of Christian love for our most vulnerable neighbors; as public proclamation of Christian moral truth; as a particular kind of spiritual warfare against the powers and principalities of this world; and as an eschatological anticipation of the coming
reign of God. Church leaders have significant educational responsibilities in instructing their communities about the realities of structural injustice, the need for government responses of sufficient scale to address these injustices, and both the possibilities and the limits of government foreign assistance. Christians must always live what we advocate and so on all bend toward justice for the world’s poor. Our advocacy has as much credibility as our lives. The great growth of short-term mission projects among Christians poses an educational and missioner opportunity in this era. While legitimate criticisms can be offered of the actual benefits in proportion to costs of these mission efforts, with
18 proper education and follow up these mission experiences can be used to expose an entire generation of Christians to the needs of the world’s poor and the complex challenges involved in addressing them well. Communication advances now enable the Church to function more and more as one truly Church. That
Church is already involved every day around the world in meeting the needs of the poor. Christians must be in ongoing and respectful dialogue and conversation with their
Christian brothers and sisters in the South. This is important both for Christian community and for shaping and informing our missions and advocacy.
This declaration is just a beginning. It cannot fully communicate our belief that God’s heart breaks at the senseless misery and premature death of even a single human being from poverty and preventable diseases, and our passion to save these lives in the name of Christ. This is why we are deeply engaged in serving the poor, and why we are reflecting on the proper role for government action in relation to the poor. We invite all of our fellow believers into this journey, rooted in love, aimed toward the justice and joy of God’s reign.
                                            SERMON 4
Topic: The Power Of Prayer In Global Mission
This message is to rethink the important of prayer in the global mission. Great missionaries have spent much time for prayer; it was their secret behind the great harvest.
 Many believers may not be aware, but behind a successful mission work are bended knees, begging hands, sobbing hearts and tearful eyes before God’s throne of grace. The more we pray, the more we deeply understand the importance of prayer, and certainly, the more we realize that missions and prayers are inseparable. In Matthew 9:37-38, it is written, 37  Then saith he unto his disciples, The harvest truly is plenteous, but the laborers are few; 38 Pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest. (KJV) These passages from the Bible make us realize the power and benefits of prayer in global evangelization. When the Lord Jesus saw the vast harvest field and the great need of laborers, His first word and command was “pray”.
 Every time we feel our ministry sliding down because of many unavoidable problems like financial difficulties, low attendance and believers’ indifferent attitude toward mission work, we tend to be ushered by our discouraged heart to unnecessary “pity party” or even “guilty party”. When such problems arise, we should not lose hope but pray more intensely. Prayer leads us to the right person, the Lord Jesus Christ. We must keep in mind that He is our co-worker in the mission field, and the ultimate solution to our problems.
  A careful study on the lives of prayerful people in the past, like Cornelius and Peter, will give us a wider understanding concerning prayer and its importance in mission works. Because of their sanctified lives, God used them tremendously to lead many people to the Savior. We strongly believe that the presence of prayerful people in this sin-darkened world is indeed a great blessing to everyone. Mission-minded Local Churches must therefore establish a strong prayer ministry so the fulfillment of the Great Commission will be unhindered.

 (I)  Prayer Touches the Heart of God Acts 10:1-8
  -Prayer brings people to Remembrance before God   Luke 23:42-43 I Samuel 1:17- 20
  Judges 16:28-31 We have heard a lot of testimonies how believers prayed fervently to God for years for the salvation of their unsaved loved ones and they got saved in due time. It is also amazing how lost people in isolated areas prayed to God begging Him to give them someone to teach them the Truth, and God remembered them and sent them missionaries, and they were led to the saving knowledge of our Lord and Savior Jesus Christ. Truly, fervent prayers will touch the heart of God.
 (II)  Prayer Opens Mission Doors Acts 10:9-20
   Prayer unlocks doors to missions Sometimes believers are wondering if they could ever enter into those restricted nations so they could evangelize the people and lead them to the Savior. With our limited understanding, it seems impossible, but through consistent prayers, we strongly believe that God could open doors for the Gospel even in the most restricted areas. In Revelation 3:8, it is written, I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (KJV) This passage does not only tell us that the Lord has the power to open doors for mission, but He also has the power to keep those doors open and nobody could shut them.
 When Peter prayed, the Lord opened a mission door for him to enter so he could evangelize Cornelius and all his loved ones, friends and acquaintances. When Peter preached the Gospel, the result was a miracle of God and historic salvation of the Gentile people. Without doubt, God has always a way of using His prayerful servants in reaching out the lost.
(III)  Prayer Breaks Barriers In Missions  Acts 10:21-31
    Prayer unleashes the grace of God Unavoidable barriers among people truly exist in this truth-rejecting world and their existence is undeniably noticeable through spiritual, social and racial differences. It is shameful, but true, that even in Christian ministries barriers exist among workers. If not handled carefully, those barriers will surely hinder the spreading of the Gospel. We praise God because through prayers, the sufficient grace of God will break down sin-related barriers. Consequently, unworthy sinners could be assured of God’s great salvation through faith in Christ.
  Cornelius was a Gentile and salvation was of the Jew, but we thank God for a prayerful man like Cornelius, salvation so great was extended to him and the people who were dear to him. The great barrier between God and the Gentiles was broken down and we believe that faith and prayers have contributed a great role in obtaining salvation so
Great and free.
 (IV)  Prayer Brings Forth Bountiful Harvest Acts 10:32-48    Acts 2:42-47
      Prayer prepares lost souls for harvest Believers must keep on praying to God for more laborers and a bountiful harvest. In II Thessalonians 3:1-2, it is written, 1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: 2 And that we may be delivered from unreasonable and wicked men: for all men have not faith. (KJV)
Many believers in our Local Churches today are in the prime of Their youth and strength, but it is sad to say that fewer and fewer of them are paying attention to the call of God. The harvest truly is plenteous, but the laborers are few. Are we longing for more believers to go to the vast harvest field? Is it our desire to have a stronger and powerful ministry so we could support more missionaries in the mission field? Are we excited to see more souls to be saved? We must keep on praying to the Lord, and surely, we will be amazed to see what God will do through our lives and to the ministry God has entrusted to us.

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